Yadava adopts Brahma-parinama-vada , or the theory of the transformation of Brahman. He holds that Brahman is really changed into cit (spirit), acit (matter), and Isvara (God). If Isvara is brought under cit, both conscious and unconscious forms are only different states of one substance and not different substances themselves. It is called the doctrine of simultaneous difference and non-difference. While Brahman undergoes changes, it does not forfeit its purity. Yadava does not see a contradiction in saying that a thing can be different and at the same time non-different from itself. He says that all things always present themselves under these two different aspects. They present non-difference so far as their causal substance (karana) and the class characters (jati) are concerned; they present difference so far as their effected condition (karya) and individual characteristics (vyakti) are concerned. Brahman and the world are thus both different and non-different. While Bhaskara believes that Brahman undergoes in a way the experiences of the finite souls, Yadava contends that Brahman remains in its pristine exalted condition. If we believe that the three, God, soul and matter are ultimate realities and not transformations of Brahman, we are in a realm of misconception. For removing false knowledge, both karma and jnana are considered useful. Brahman alone is real, and all else is produced from Brahman. For Yadava, distinctions are as real as the identity, while for Bhaskara the distinctions are due to upadhis (limitations), which are real, while the identity is the ultimate truth. Ramanuja objects to Yadava's concept of Isvara as a modification of Brahman on the ground that there is none beyond Isvara.
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